[The subjective experience of contact with the deceased or necrophany: a widespread and little-known phenomenon]. / Le vécu subjectif de contact avec un défunt ou nécrophanie : un phénomène répandu et peu connu.

The subjective experience of contact with the deceased (VSCD), spontaneous and direct, by people most often in mourning, is neither rare nor new. It's even considered a universal and timeless phenomenon. Yet this psychological and sensory manifestation, which can manifest itself through sight, hearing, smell or touch, remains little known to the general public and health professionals alike. This article is an opportunity for many to discover this phenomenon, also known as necrophany.

The CARE System in Its Importance in Dealing with Today's Crises1.

The CARE system is a gift from Mother Nature, we have it in our biological heritage; it enables us humans-as a basic gift-to help each other in a large, life-serving context, and thus also to counterbalance destruction. It is about a basic human ability, linked to typical behaviour, but also about a basic human need for connectedness. In this paper, I would like to show how the CARE system can be activated as a collective attitude. The CARE system is strengthened by positive emotions. We are currently being affected by many crises and this triggers fear. How can we deal with this better? Fear is countered with hope and the associated positive emotions such as joy, awe, kama muta and others. These emotions and feelings can be consciously encouraged and placed alongside the feelings of fear. But also, when we share the feelings of grief with each other, it triggers an attitude of CARE. We can grieve together for the various experiences of loss that we go through-but we can also imagine together how we envisage a future that is worth living for everyone. An attitude in the sense of CARING has been practised in friendship for thousands of years. It would therefore be possible to move away from an attitude of competing and outdoing, to an attitude not only of recognition, care, and solidarity in human interaction, but also in our connection with nature.

Le système CARE (prendre soin) est un cadeau de Mère Nature, nous l'avons dans notre patrimoine biologique ; il nous permet, à nous les humains, en tant que don fondamental, de nous entraider dans un contexte vaste et vital et donc aussi de faire contrepoids à la destruction. Il s'agit d'une capacité humaine fondamentale, liée à un comportement typique, mais aussi du besoin humain fondamental d'être en lien. Dans cet article, j'aimerais montrer comment le système CARE peut être activé en tant qu'attitude collective. Le système CARE est renforcé par des émotions positives. Nous sommes actuellement touchés par de nombreuses crises, ce qui suscite la peur. Comment pouvons­nous mieux gérer cette situation ? La peur est contrée par l'espoir et les émotions positives qui y sont associées telles que la joie, la crainte, kama muta et autres. Ces émotions et ces sentiments peuvent être consciemment encouragés et placés à côté des sentiments de peur. Mais aussi, lorsque nous partageons les sentiments d'affliction les uns avec les autres, cela déclenche une attitude de BIENVEILLANCE. Nous pouvons faire ensemble le deuil dans diverses expériences de perte que nous traversons, mais nous pouvons aussi imaginer ensemble comment nous envisageons un avenir qui vaut la peine d'être vécu pour tous. Une attitude cultivant la BIENVEILLANCE est pratiquée dans l'amitié depuis des milliers d'années. Il serait donc possible de passer d'une attitude de compétition, et qui vise à supplanter, à une attitude non seulement de reconnaissance, d'attention et de solidarité dans l'interaction humaine, mais aussi dans notre relation avec la nature.

El sistema DE CUIDADO es un regalo de la Madre Naturaleza, lo tenemos en nuestra herencia biológica; nos permite a los humanos ­como regalo básico­ ayudarnos unos a otros en un contexto amplio, al servicio de la vida, y así también contrarrestar la destrucción. Se trata de una capacidad humana básica, vinculada al comportamiento típico, pero también de una necesidad humana básica de conexión. En este artículo, me gustaría mostrar cómo el sistema DE CUIDADO puede activarse como una actitud colectiva. El sistema DE CUIDADO se fortalece a través de emociones positivas. Actualmente nos vemos afectados por muchas crisis, y esto desencadena el miedo. ¿Cómo podemos afrontarlo mejor? El miedo se contrarresta con la esperanza y las emociones positivas asociadas, como la alegría, el asombro, el kama muta y otras. Estas emociones y sentimientos pueden fomentarse conscientemente y ocupar un lugar junto al miedo. Pero también, cuando compartimos los sentimientos de dolor con otros, se desencadena una actitud de CUIDADO. Podemos sentir juntos el dolor por las diversas experiencias de pérdida por las que pasamos, pero también podemos imaginar juntos un futuro que merezca la pena vivir para todos. Una actitud en el sentido de CUIDAR se practica en la amistad desde hace miles de años. Por lo tanto, sería posible pasar de una actitud de competencia y superación a una actitud no sólo de reconocimiento, cuidado y solidaridad en la interacción humana, sino también en nuestra conexión con la naturaleza.

Prevalence of prolonged grief disorder in bereaved children and adolescents: A systematic review.

PURPOSE: Prolonged Grief Disorder (PGD) is a condition recently introduced in international classifications of mental disorders. Although PGD is associated with significant distress and impairment that may have developmental consequences, to date, little is known about its prevalence and associated factors in children and adolescents. The present systematic review registered in PROSPERO (CRD42021236026) aimed to: (i) review existing data on the prevalence of PGD in bereaved children and adolescents; and (ii) identify factors associated with PGD in this population. METHODS: Six electronic databases, grey literature and a manually searched journal identified 1,716 articles with no backward limit to September 2021. Epidemiological studies were included if they reported the prevalence of PGD in bereaved children and adolescents. Study characteristics, diagnostic and assessment tools, population, loss-related characteristics and prevalence of PGD were reviewed. RESULTS: Five studies met our inclusion criteria. The reported prevalences of PGD ranged from 10.4% to 32%. Female gender, cognitive avoidance, chronic stressors such as economic hardship, exposure to trauma or other losses appear to be associated with more severe symptoms or even a higher risk of PGD. Conversely, data suggest social support may be protective. CONCLUSION: This first systematic review found a relatively high prevalence of PGD in bereaved children and adolescents. While further large epidemiological studies are needed, this review highlights the importance of evaluating PGD in current clinical practice and suggests that further research into diagnostic and therapeutic approaches targeting this disorder is warranted.

From love to pain: is oxytocin the key to grief complications?

While most adults confronted with the death of a loved one manage to grieve, about 10-20% of individuals develop complicated grief, characterized by persistent distress and impaired social skills, or pathological grief, defined by the onset or decompensation of a psychiatric disorder. Little is known about the biological causes of these grief complications. Recent work suggests that oxytocin, a major neuroendocrine hormone regulating many neurocognitive mechanisms, may be involved in this process. Oxytocin is widely studied and well known for its impact on the mother-child bond and hormonal and brain systems related to attachment and social interactions. In this article, we propose a neurocognitive model of grief complications based on existing data on the role of oxytocin in interpersonal attachment and its impact on brain activity. We suggest that complicated grief is associated with dysfunctional cerebral oxytocinergic signaling and persistent hyperactivation of the nucleus accumbens. This mechanism is involved in limiting the reduction of interpersonal attachment to the deceased during acute phases and in searching for new interpersonal relationships during the recovery phase. We show how the exploration of cerebral oxytocinergic signaling would improve the understanding of physiological grief mechanisms in the general population and could allow the development of new therapeutic perspectives against the complications of grief.

Age-Friendly Communities: Are they also "Friendly" for Death, Dying, Grief, and Bereavement?

The age-friendly movement aims to ensure that people can live healthy and meaningful lives as they age. It is committed to activity and inclusion, with policies, services, and structures that enable older adults to remain engaged in activities that they value. We suggest that there is further opportunity for communities to increase inclusion and reduce ageism by improving their "death-friendliness". A death-friendly approach could lay the groundwork for a community in which people do not fear getting old or alienate those who have. To this end, we consider the merits of the compassionate communities framework which has emerged out of palliative care and critical public health. Compassionate communities focus on end-of-life planning, bereavement support, and improved understandings about aging, dying, death, loss, and care. The age-friendly and compassionate communities initiatives are complementary in their objectives but have not yet converged in practice. We suggest that they should.

[The collective elaboration and co-construction of meaning as a primary resource in the face of the unthinkable of death]. / L'élaboration collective et sa coconstruction de sens comme ressource première face à l'impensable de la mort.

Faced with the unthinkable of death, caregivers mobilize their psychological defenses, but sometimes these are overwhelmed. The impact of a patient's death depends on the patient's singularity, the resonance of his or her history, and the way he or she was cared for. Confronted with deaths without being able to represent them, professionals can be overwhelmed, experience anxiety and depression, or reach professional exhaustion. The creation of collective spaces to represent the death of patients allows for the co-construction of meaning and the mobilization of resources.

1. Victims of Enforced Disappearances: Absent Bodies, Inner Presences: 1. Victims of Enforced Disappearances: Absent Bodies, Inner Presences1.

Enforced disappearance represents the quintessence of human rights violations with a strong psychological component. Bodies vanishing have a deterrent effect by terrorizing and paralyzing the entire society. However, the absence of those bodies is overly present in the inner experience of the families of the disappeared, who are victims in their turn. A state of severe psychological deterioration affects the relatives of the disappeared: depression, anxiety, powerlessness, guilt, post-traumatic stress disorder, inability to mourn, even suicide are the consequences of the unbearable uncertainty about the fate of the loved one. But the disappeared persons, notwithstanding the absence of their bodies, continue to be more present than ever in the inner experience of those who have loved them. For the families of the disappeared, to regain psychological equilibrium is a fine balance between the need to remember and the necessity to forget. The author affirms that, at a social and political level, to cultivate a collective memory of enforced disappearance is an ethical duty which validates the actual occurrence of the atrocities, helps prevent repetition and alleviates the transgenerational transmission of trauma.

Les disparitions forcées représentent la quintessence des violations des droits humains avec une forte composante psychologique. Les corps que l'on ne retrouve pas sont un moyen de dissuasion qui opère en terrorisant et paralysant la société toute entière. L'absence de ces corps est excessivement présente dans l'expérience intérieure des familles de ces disparus ; elles deviennent des victimes à leur tour. Un état de détérioration psychologique aigu affecte les membres de la famille du disparu : dépression, angoisse, sentiment d'impuissance, culpabilité, syndrome post-traumatique, incapacité à faire le deuil, et même le suicide sont les conséquences de l'insupportable incertitude concernant le destin de la personne aimée. Les personnes disparues, du fait de l'absence de leur dépouille, continuent d'être plus que jamais présentes dans l'expérience intérieure de ceux qui les ont aimées. Pour les familles des disparus, retrouver une stabilité psychologique se trouve dans un équilibre délicat entre le besoin de se souvenir et la nécessité d'oublier. L'auteur soutient qu'au niveau social et politique, cultiver une mémoire collective des disparitions forcées est un devoir éthique qui confirme que des atrocités ont bien eu lieu, qui aide à en prévenir la répétition et qui allège la transmission transgénérationnelle du traumatisme.

La desaparición forzada representa la quintaesencia de las violaciones de derechos humanos con un fuerte componente psicológico. La desaparición de cuerpos tiene un efecto disuasorio al aterrorizar y paralizar a toda la sociedad. Sin embargo, la ausencia de esos cuerpos está excesivamente presente en la experiencia interior de las familias de los desaparecidos, que son víctimas a su vez. Un estado de grave deterioro psicológico afecta a los familiares de los desaparecidos: depresión, ansiedad, impotencia, culpabilidad, trastorno de estrés postraumático, incapacidad para el duelo, incluso suicidio son las consecuencias de la insoportable incertidumbre sobre la suerte del ser querido. Pero las personas desaparecidas, a pesar de la ausencia de sus cuerpos, siguen estando más presentes que nunca en la experiencia interior de quienes las han amado. Para las familias de los desaparecidos, recuperar el equilibrio psicológico es un delicado equilibrio entre la necesidad de recordar y la necesidad de olvidar. La autora afirma que, a nivel social y político, cultivar una memoria colectiva de la desaparición forzada es un deber ético que valida la ocurrencia real de las atrocidades, ayuda a prevenir su repetición y alivia la transmisión transgeneracional del trauma.

[Crossed views on depressive symptomatology with suicidal expression in the elderly]. / Regards croisés sur la symptomatologie dépressive à expression suicidaire du sujet âgé.

Presentation of the clinical situation of Mrs. M. The mobile psychiatric team of the Marchant hospital in Toulouse (31) is requested by the coordinating physician of an establishment for dependent elderly people for an evaluation of the mood with suicidal risk in this 92 year old patient who has recently entered the structure.

[Bereavement and its clinical implications, conceptual developments and ways of supporting bereaved families]. / Le deuil et ses implications cliniques, évolutions conceptuelles et modalités de soutien des familles endeuillées.

Bereavement is a natural process whose scope has long been essentially social and collective before it was increasingly limited to the private sphere. In recent years, the redefinition of the various clinical manifestations of grief raises the question of diagnosis when it becomes a disorder and the question of whether or not adapted treatments are necessary in certain situations. We will place the bereavement process in a cultural and social perspective, before focusing on the centrality of rituals as a modality of support and resilience.

[Trauma, grief and culture in humanitarian work]. / Trauma, deuil et culture dans le travail humanitaire.

Based on a clinical case, this work aims to illustrate the multiple dimensions and modalities of psychological support in humanitarian work. It  also shows the importance and relevance of implementing a transcultural approach when dealing with complex trauma and traumatic bereavement among refugees and asylum seekers in an emergency context.

[Management of traumatic grief in adolescents in a psychotrauma group]. / Prise en charge du deuil traumatique chez l'adolescent dans un groupe psychotrauma.

The sudden loss of a parent during adolescence causes great psychological suffering in the young person as well as multiple reorganizations within the family unit. This traumatic mourning requires appropriate care that takes into consideration both the multiple and complex effects of this loss and the collective and ritual dimensions of mourning. Through two clinical cases, we will discuss the interest of a group care device to address these dimensions.

[Post-traumatic grief and the need for ritual in therapy]. / Deuil post-traumatique et besoin de rituel en thérapie.

This clinical history retraces the treatment of an Ivorian man presenting with a state of post-traumatic mourning following the assassination of his family ten years ago, in a context of crisis. The aim is to illustrate the need for flexibility in the therapeutic framework in this mourning process, which is complicated or even prevented by psychotraumatic symptoms and the absence of rituals. The transcultural approach initiates here a first evolution in the patient's symptomatology.

Luto e desejo na menopausa: contribuições psicanalíticas / Grief and desire in menopause: psychoanalytic contributions / Deuil et désir à la ménopause: apports psychanalytiques / Duelo y melancolia en la menopausia: aportes psicoanalíticos

Menopausa é o termo indicado pela OMS para nomear o último ciclo biológico da mulher, em que há o encerramento da capacidade reprodutiva feminina. Notando que o tema da menopausa parece despertar pouco interesse nas esferas social e científica e foi conotado negativamente pela teoria psicanalítica por um período, o objetivo deste artigo é traçar algumas considerações da psicanálise, partindo de Freud e Lacan, acerca do fenômeno. Para tal, utiliza-se o conceito de luto como operador teórico para reflexão do tema e enlaçamento com a teoria, passando por falas de mulheres menopáusicas. Considera-se, neste artigo, que o real da menopausa pode encontrar um caminho de tratamento que passe pelo luto e pelo simbólico, chegando ao desejo — colocando, assim, outras contribuições psicanalíticas a respeito do tema.

Resumos Menopause is the term indicated by the WHO to name the last biological cycle of the woman, in which there is the end of the female reproductive capacity. Noting that the topic of menopause seems to arouse little interest in the social and scientific spheres and was negatively connoted by psychoanalytic theory for a period, the purpose of this article is to outline some considerations of psychoanalysis, starting from Freud and Lacan, about the phenomenon. To this end, the concept of mourning is used as a theoretical operator to reflect on the theme and link it with the theory, passing through the speeches of menopausal women. It is considered, in this article, that the real of menopause can find a way of treatment that passes through mourning and the symbolic, reaching desire - thus placing other psychoanalytic contributions on the subject.

La ménopause est le terme indiqué par l'OMS pour nommer le dernier cycle biologique des femmes, dans lequel il y a la fin de la capacité reproductive féminine. Constatant que le thème de la ménopause semble susciter peu d'intérêt dans les sphères sociales et scientifiques et qu'il a été connoté négativement par la théorie psychanalytique, cet article retrace quelques considérations psychanalytique, basées sur Freud et Lacan, sur le phénomène. Pour ce faire, on utilise le concept de deuil comme opérateur théorique pour réfléchir au thème et le relier à la théorie, à travers les discours des femmes ménopausées. Il considère que le réel de la ménopause peut trouver une voie de traitement qui passe par le deuil et le symbolique, pour atteindre le désir — plaçant ainsi d'autres apports psychanalytiques sur le sujet.

La menopausia es el término que utiliza la Organización Mundial de la Salud (OMS) para denominar el último ciclo biológico de la mujer, en el que se produce el final de la capacidad reproductiva femenina. A partir de las observaciones de que el tema de la menopausia parece despertar poco interés en las esferas social y científica, y que fue connotado de manera negativa por la teoría psicoanalítica durante un período, el propósito de este artículo es esbozar algunas consideraciones del psicoanálisis, a partir de Freud y Lacan, sobre el fenómeno. Para ello, se utiliza el concepto de duelo como operador teórico para reflexionar sobre el tema y vincularlo con la teoría, pasando por los discursos de las mujeres menopáusicas. Se considera, en este artículo, que lo real de la menopausia puede encontrar una vía de tratamiento que pasa por el duelo y lo simbólico, y alcanza el deseo, logrando así otros aportes psicoanalíticos al tema.

Uma juventude privada de escola: luto e sonhos em tempos de pandemia / Una juventud privada de escuela: duelo y sueños en tiempos de pandemia / A youth deprived of school: mourning and dreams in times of pandemic / Une jeunesse privée d'école: deuil et rêve en temps de pandémie

No contexto brasileiro de fechamento de escolas devido à pandemia da Covid-19, diante de múltiplas formas de crise social e de um projeto de destruição do país liderado pelas autoridades políticas, esta contribuição testemunha como os jovens que encontramos no momento da transição entre o ensino médio e a universidade no âmbito de um projeto de pesquisa viveram este período. As entrevistas realizadas trouxeram à tona a importante questão do relacionamento deles com a escola, enquanto instituição, nesse momento existencial de projeção. A pesquisa destaca o fato de que estes jovens foram capazes de atravessar estas crises se apoiando em uma forma de escola internalizada, um traço identificatório que tornou possível o trabalho psíquico do luto, permitindo-lhes não cair em um estado melancólico

En el contexto brasileño de cierre de escuelas debido a la pandemia del Covid-19, frente a múltiples formas de crisis socialy a un proyecto de destrucción del país liderado por las autoridades políticas, esta contribución da testimonio de cómo vivieron este período los jóvenes que conocimos en el momento de la transición entre la enseñanza media y la universidad en el marco de un proyecto de investigación. Las entrevistas realizadas sacaron a la luz la importante cuestión de su relación con la escuela, como institución,en este momento existencial de proyección. La investigación destaca el hecho de que estos jóvenes pudieron atravessar estas crisis apoyándose en una forma interiorizada de escuela, un rasgo de identificación que hizo posible el trabajo psíquico del duelo, permitiéndoles no caer en un estado melancólico

In the Brazilian context of school closures due to the Covid-19 pandemic, in the face of multiple forms of social crisis and a project of destruction of the country led by the political authorities, this contribution bears witness to how the young people we met at the moment of transition between high school and university within the framework of a research project experienced this period. The interviews conducted brought to light the important issue of their relationship with school, as an institution, at this existential moment of projection. The research highlights the fact that these young people were able to cross these crises by relying on an internalized form of school, an identificatory trait that made possible the psychic work of mourning, allowing them not to fall into a melancholic state

Dans le contexte brésilien de fermeture des écoles en raison de la pandemie de la Covid-19, face aux multiples formes de crises sociales et à un projet de destruction du pays mené par les autorités politiques, cette contribution témoigne de comment les jeunes rencontrés au moment du passage entre le lycée et l'université dans le cadre d'une recherche ont vécu cette période. Les entretiens menés ont fait émerger la question importante de leur rapport à l'école, en tant qu'institution,dans ce moment existentiel de projection. La recherche met en lumière le fait que ces jeunes ont pu traverser ces crisesen s'appuyant sur une forme d'école intériorisée, un trait identificatoire qui a renduossible le travail psychique du deuil,leur permettant de ne pas tomber dans un état mélancolique

O luto da ciência ideal / The mourning of ideal science / Le deuil de la science idéale / El duelo de la ciencia ideal

Resumo A ciência moderna tem sido objeto de idealizações desde sua emergência, as quais parecem perdurar mesmo após revisões e críticas presentes na filosofia da ciência contemporânea. Isso indica que parte das tentativas de readequação da imagem que se constrói sobre a ciência - e dos discursos que circulam sobre ela - não parece ter efeito. Propomos, neste artigo, que essas dificuldades resultam, em parte, da complexidade em lidar com os investimentos libidinais dos processos de idealização. Isso é indicado com base na teoria psicanalítica e na filosofia da ciência, sendo seguido por um trabalho conceitual sobre os mecanismos atuantes em processos identificatórios e nos possíveis efeitos da perda de um ideal, sustentando a necessidade de realização de um luto. Assim, afirmamos que desidealizar a ciência é, sobretudo, uma maneira de fortalecê-la.

Abstract Modern science has been object of idealizations since its appearance, which persist even after revisions and criticisms present in the contemporary philosophy of science. This indicates that many attempts of readjusting the image constructed about science - and the discourses about it - seem to have no effect. Thus, we propose in this article that these difficulties result, in part, from the complexity of dealing with libidinal investments of the idealization processes. This is indicated based on psychoanalytic theory and philosophy of science, being followed by a conceptual work on the mechanisms that act in identification processes and on the possible effects of the loss of an ideal, sustaining the need for mourning. Therefore, we affirm that "de-idealizing" science is, above all, a way to strengthen it.

Résumé La science moderne a fait l'objet d'idéalisations depuis son émergence, qui semblent perdurer même après les révisions et les critiques présentes dans la philosophie de la science contemporaine. Cela indique qu'une partie des tentatives de réajustement de l'image que l'on se fait de la science - et des discours qui circulent à son sujet - ne semblent pas avoir d'effet. Par conséquent, nous proposons dans cet article que ces difficultés résultent, en partie, de la complexité à traiter les investissements libidinaux des processus d'idéalisation. Ceci s'appuie sur la théorie psychanalytique et la philosophie des sciences, suivi d'un travail conceptuel sur les mécanismes agissant dans les processus d'identification et sur les effets possibles de la perte d'un idéal, soutenant le besoin de deuil. Ainsi, nous affirmons que la désidéalisation de la science est, avant tout, une manière de la renforcer.

Resumen Desde su surgimiento, la ciencia moderna viene siendo objeto de idealizaciones, las cuales parecen persistir, incluso, después de revisiones y críticas presentes en la filosofía de la ciencia contemporánea. Esto indica que parte de los intentos de reajustar la imagen que se construye sobre la ciencia - y los discursos sobre ella - parecen no surtir efecto. Este artículo plantea que estas dificultades provienen, en parte, de la complejidad de lidiar con las inversiones libidinales de los procesos de idealización. Esto se fundamenta en la teoría psicoanalítica y la filosofía de la ciencia, y sigue de un trabajo conceptual sobre los mecanismos que actúan en los procesos de identificación y sobre los posibles efectos de la pérdida de un ideal, que sostiene la necesidad del duelo. Por tanto, se defiende que desidealizar la ciencia es una forma de fortalecerla.

[Loving to death or the pain of the first love breakup]. / Aimer à en mourir ou la douleur de la première rupture amoureuse.

A break-up in love can be understood as a mourning, that of a relationship in which many hopes had been founded. This notion is questioned, more particularly in the light of our clinical experience with adolescents, who were seen in consultation following their first losses of love objects. Each love mourning process is unique, evolving according to its own temporality and trajectory, linked in large part to characteristics inherent to the subject, but also to the context of the loss or the relationship maintained with the object of the loss. Despite this, This work participates in the construction of new affective investments and in the construction of the adult subject.

[Specificities of antenatal grief]. / Spécificités du deuil anténatal.

Taking into account the pain of antenatal bereavement is relatively recent. If the stages of elaboration of this mourning are identical compared to those of other close persons, nevertheless it has some particularities. The status of the fetus is singular, an integral part of the mother's body, but without legal existence. The psychological context in which the mourning takes place is marked by a profound psychic transformation. Finally, the impact on parental narcissism must be taken into account.

[Acceptance, mourning of delusions and recovery]. / Acceptation, deuil des idées délirantes et rétablissement.

Recovering from a mental disorder is a process by which the affected person will develop a new life project, based on the optimal use of personal and environmental resources. This involves adapting and managing certain symptoms better, in order to be able to rebuild oneself psychologically. This may be the case for delusions, which need to be distanced and accepted in order to develop this new life stage in. In this perspective, the notions of mourning for the self and mourning for delusional beliefs seem to be necessary steps in the reconstruction of a self that is favourable to recovery.

[Migration loss and grief among immigrants with little education in Quebec]. / Pertes et deuils migratoires chez les immigrants peu scolarisés au Québec.

Qualitative research conducted in Quebec aims to trace the psychosocial profile of immigrants in a vulnerable situation due to their migratory journey and to identify the challenges of the actors involved in their integration process. The participants in the research are enrolled in a francization program specific to Quebec for immigrants with low literacy skills (Foreign Investment Promotion and Protection Agreement). The results raise several issues related to the grief and loss experienced by the most fragile immigrants. Indeed, the challenges of post-migration life and integration into the host society are added to the many migratory losses and the suffering of ongoing grief.

[How grief moved from culture to psychiatry]. / Comment le deuil est passé de la culture à la psychiatrie.

Bereavement has been debated among psychiatric experts since 2000. In addition to its precise manifestations, its duration is discussed: six months for the ICD-1, one year for the DSM-5-TR. Grief is not an illness but a process that can be blocked in the announcement phase of the death or in the depression phase following the absence. In all cases, acceptance of the loss is impossible. Psychiatric treatment can define a bereaved person who is suffering too much, and can reduce his or her suffering, but it cannot accelerate the process of remembering and then resuming a life without the loved one. Social rituals and psychosocial support have had this place for millennia in cultures throughout humanity.